How do we distinguish through quantitative and qua Essays

How would we recognize through quantitative and subjective? Russia versus Mexico Sex is a socio-social c onstruct of female and male personality that shapes how people live and decipher their general surroundings . Sex is created through society wh ich takes it to a standardizing claim. Contrasting the sexual orientation jobs of drinking acted in Russi a demonstrating a quantitative and subjective attempt. U sing an exact methodology they tried different things with 4,268 men and 5,094 ladies. Also, inside the top to bottom view I t brought about an enormous hole in the drinking designs between every sex. Ladies drinking in littler amounts and substantially less frequently than men. 1% of ladies were viewed as issue consumers versus 19% of the men populace. The subjective explanations behind this examination show these distinctions are predominately clarified by sex jobs. Sex jobs show the high monetary impact of regularizing accepted practices. In Mexico 424 consumers and 204 non-consumers in the example of 630 men, and 273 consumers and 369 non-consumers in the female example of 644. The level of individuals that announced neve r having had any beverage in their life was just 8.6% for men and 18.9% for ladies. They are essentially expressing that the regulating of sexual orientation jobs didn't occur. The sex jobs all the more so demonstrated something contrary to my theory calculating the guys job would prompt a higher rate. Sexual orientation being an arrangement of order the qualities and conduct recorded handle a cliché feeling for society.

Business Ethics Assignment Example | Topics and Well Written Essays - 1000 words - 2

Business Ethics - Assignment Example Moral rights can be characterized as right of any inventive craftsman or creator to secure possession or uprightness of their individual work. It was presented by the Copyright Act in the year 1968 and manages insurance of work given to its makers. Human right then again is a correct that has a place with each person. These are standards or good rules that portray explicit human conduct gauges and are ensured on a persistent premise as lawful rights in worldwide and national law (O’Sullivan, Smith and Esposito, 2012). All these four variables are between related and point towards a similar objective. A right, legitimate right, moral right and human right depend on the idea of morals. This is the factor which ties all the four components. All the four angles guides human conduct and is a system of ethics and qualities. It can likewise be expressed that morals inside an individual is framed based on these components. A privilege can be expressed as a qualification that is treated with a certain goal in mind. There are sure attributes that characterize moral rights considering present realities regular, equivalent and unavoidable. It has the attributes of being normal as it is found and not made by a person. This is frequently viewed as good authenticity. Moral rights can likewise be expressed as equivalent and this factor separates this privilege from the rest. Uniformity in this correct alludes to no such segregation being done at the hour of appropriation of this privilege among people. The other trademark that characterizes moral rights is the factor of natural. This factor expresses that ethical rights can't be detracted from a person without their assent. Anyway these ethical rights can be intentionally given up by a person. These attributes expresses that so as to characterize an ethical right it is significant that ownership rule are dissected well by a person. The standards ought to be si gnificant and lined up with the good

Herbert Marcuse: Life and Philosophies Essay

Herbert Marcuse was conceived in 1898 in Berlin and concentrated in Freiburg where he got his PhD in 1922 in Literature. His life was chiefly depicted in his different jobs as a scholar, social scholar, and political lobbyist and college teacher. Referred to us as the â€Å"father of the New Left†, he has created numerous books and articles on the side of his musings. During his initial long stretches of profession, he has worked with Martin Heidegger, at that point one of the most compelling masterminds in Germany and who he has respected his tutor. His underlying thoughts on philosophical viewpoints of phenomenology, existentialism, and Marxism were exhibited in his previously distributed article in 1928. He had offered an alternate view about Marxist idea and that is most likely what researchers from the New Left had gotten from him. He contended that there is a lot to Marxism that most Marxists have neglected it is in excess of a clash of progress from free enterprise to communism. He chose to join the Institut hide Sozialforschung in Frankfurt, later in Geneva and Columbia University. He examined Hegel’s Ontology and Theory of Historicity in 1932. He distributed in 1933, a significant survey of Economic and Philosophical Manuscripts composed by Marx in 1844, intended to address the early translations of Marxist researchers. His hypotheses were focused on basic points of view on present day free enterprise and progressive change and freedom from the rich; henceforth the quintessence of his â€Å"one-dimensional† society and his idea of â€Å"the extraordinary refusal† Therefore, he got one of the most powerful erudite people in the United States during the 1960s and into the 1970s. Here he has composed â€Å"Reason and Revolution† (1941), which investigated the introduction of the thoughts of Hegel, Marx, and current social hypothesis, acquainting with English perusers the Hegelian-Marxian convention of persuasive reasoning and social examination. He has filled in as the leader of the Central European agency before the finish of World War II, after which he came back to scholarly work and distributed Eros and Civilization in 1955 which is a blend of Marx and Freud contending that the oblivious contained proof of an instinctual head toward satisfaction and opportunity explained in wanders off in fantasy land, masterpieces, reasoning, and other social items a non-oppressive human progress is envisioned where libidinal and non-distanced work, play, free and open sexuality show. He turned into an educator in Brandeis University and University of California in La Jolla. He passed on in 1979. Herbert Marcuse’s commitment to social hypothesis rises above others in his utilization of Philosophy in his clarifications. For one, his Philosophy of Art is best described as â€Å"negative art†. His thought regarding an extraordinary workmanship is one that is nonsensical, negative and dangerous. In any case, it is significant in the general public as it is helpful. Once more, returning from his Freudian cum Marxian investigate of the industrialist society where this thought of craftsmanship radiates; Freud’s brain research puts an overwhelming accentuation on the job of (sexual) constraint. The truth standard replaces the joy guideline in little youngsters. This is the premise of edified society, and nothing can fulfill these oblivious wants of grown-ups. The self that subdues and is appalled by what is curbed is simply the grown-up, social while the self that takes pleasure in the quelled is simply the adolescent, hostile to social. This constraint is exemplified by society characters, for example, Peter Pan. A change was made by Marcuse by including a contrast among â€Å"necessary† and â€Å"surplus† restraint. The previous is basic for endurance while the last is requested by others (e.â g. rulers). Surplus constraint is dispensed with while essential restraint is limited by progress. Be that as it may, surplus restraint is increased by the world class. On the off chance that it was vital constraint that was being tested, we would have the obligation to compel the shock that individuals express as a result of internal clash and safeguard human advancement. With the goal that we could vanquish the overflow restraint then again, we should discharge our pointless wants from all suppressions. The craftsmanship at that point fills in as the wellspring of such upheaval. These originations of constraint are clear in his â€Å"Eros and Civilization†. Any conversation about his Philosophy on Art would need to manage this basic work. Eros and Civilization might be viewed as a Marxist understanding of Freud’s Civilization and Its Discontents. Marcuse contended in opposition to Freud that suppression of the Libido is definitely not a vital precondition of human advancement however just of a development constrained by need and drudge, which is of financial shortage. (Eidelberg, 1969) Also, in One-Dimensional Man, he contended that unpretentious types of suppression exists in the midst of the opportunity and wealth showed in American culture. From these two, he was capable top coin the term â€Å"repressive tolerance† which as indicated by him is created by an economy dependent on arranged out of date quality and the creation of squanders. While the monetary foundation may deliver valuable and advantageous things, its reality relies fundamentally upon the creation of negligible and even unsafe things. And keeping in mind that it might in some cases fulfill â€Å"true† needs, more frequently it fabricates an assortment of â€Å"false† needs†¦ (Eidelberg 1969) also, the results of the economy, similar to that in media outlets needs createsâ this â€Å"false consciousness† through the responses, convictions, thoughts and sentiments that it conveys which immunes the business against erroneousness. The â€Å"true† needs are curbed in light of the fact that the assembling and delight of counterfeit needs produce a sentiment of fulfillment which compels the person from restricting monetary and political structures. This is the reason â€Å"great art† for Marcuse is one that can free from the produced discernment, positivism and unobtrusive constraints of the general public one that leaves the typical, acknowledged and satisfied. There are sure types of workmanship that are intended to establish similar thoughts, estimations and need that are classified as â€Å"false† and are there to make a charming connection among makers and customers. Marcuse’s Philosophy of Art obviously follows his line of argumentations on â€Å"repression†. No decent workmanship would target partaking in the making of â€Å"false consciousness† and set up requirements and needs that people don't see as vital. For Herbert Marcuse, â€Å"true needs† are those that the individual chooses for him self on the grounds that no need nor need might be directed by any clan, culture, and so forth. A large portion of Marcuse’s reasoning emerges from his understanding of Hegel’s. In his work, Reason and Revolution, Pippin says that: Most unmistakably, what Marcuse needs to safeguard and protect in Hegel is the focal spot given in his framework to â€Å"negativity†, the â€Å"power† of thought and activity to dismiss and change any putative â€Å"positive† reality, and the inconceivability of seeing any such reality aside from according to this chance. As needs be, in Reason and Revolution, he again dismisses in Hegel every one of those parts of his idea that will in general smother or conquer this discrediting potential (Pippin 1988 Cited in Anderson 1993) It appears that this antagonism will be the source and methods for gaining reason and information that assumes opportunity from restraint. This is a similar pessimism that Marcuse communicates in the â€Å"great† craftsmanship. Anderson clarifies this â€Å"negativity corresponding to Marx and Hegel: For Marx, concerning Hegel, the rationalization observes the way that the invalidation intrinsic as a general rule is â€Å"the moving and imaginative principle†. The persuasion is the logic of negativity†¦ Negativity is imperative to Marx to some extent in light of the fact that financial real factors show their own inborn cynicism. Marcuse’s weight on Hegel’s idea of antagonism is new and unique. (Anderson 1993) Hence, specific kinds of craftsmanship show the standard of cynicism that may not depict existing real factors as the pith of reality may without a doubt be verifiable yet is inventive to pass on thoughts of the obscure and valid. How at that point are Marcuse’s thoughts particularly his methods of reasoning applicable in today’s society? I could just think about the overall culture and how such is played by media, private enterprise, political structures and associations. How is suppression shown by their exercises and thoughts? Which of our â€Å"true† needs are stifled? Which of the requirements they demand the general population are considered â€Å"false† needs? Where is workmanship as the potential progressive device to oppose restraint? Envision TV ads that are made to advance certain items. While many are made to belittle the item, the interest has been made because of a transcription with the end goal of benefit for the maker, broadcasting company, and so forth. The interest made may just fulfill the shallow needs of the purchaser. For, regardless of whether the â€Å"will† of the person to devour the item might be intentional, it is in any case a type of investment to the customary or standard convictions and wants. The television plug turns into the instrument for the development of the â€Å"false consciousness†. The financial framework made turns into an arrangement of delight of what apparently shows up as request yet request directed by benefit, thus â€Å"false†. The â€Å"true† needs are subdued for the â€Å"true need† develops as the thoughts that are upholding freedom from the standard and easily acknowledged. Craftsmanship could turn into an instrument for this progressive undertaking. Similarly that Art could be acknowledged promptly in the cultural market, it could contain inconspicuous considerations and belief systems planned for seeking after â€Å"true needsâ�

Vehicle Routing Software Assignment Example | Topics and Well Written Essays - 500 words

Vehicle Routing Software - Assignment Example These are a few factors that are considered by customers when introducing the vehicle steering framework; solidness, effectiveness, establishment and support cost and definite information. This product helps in; There are a few programming organizations that offer vehicle directing assistance with both comparative and various highlights .Some of the key highlights of vehicle steering software’s are limitation programming stage ,capacity to handle huge and complex species issues, exact demonstrating ,activity look into determined steering calculation and prompt substantial advantages Appian is transport the board programming utilized for truck directing, calculated help examination and plans. It is the most effortless approach to make armada area and steering open to both the organization and customers. It refreshes plans naturally dependent on the constant GPS feed .It can mage effectively domain covers snappy profit for speculations. It permits consolidation Microsoft exceed expectations programming. In apian there is asset planning and armada estimating advancement programming that give pivotal data to armada booking, key development plan and disposing of pointless expense. MJC2 is merchant that offers ground-breaking arranging and streamlining arrangements. It has timely arrangement and planning programming that is fit for giving robotized booking and improving the activity with negligible manual mediation. This product is easy to use and has ground-breaking booking control usefulness. It likewise has e-empowered scheduler that permits web booking to be on the web and ready to corporate databases and heritage framework. It’s ready to address the planning of enormous conveyance activity progressively and give key flexibly chain the executives. Some other additional advantages are capacity to rapidly refresh round on the grounds that request fluctuates, better use of assets and long haul arranging powers The seller has item for constant steering and

102 Egocentric Thinking and Intro to Rhetoric Professor Ramos Blog

102 Egocentric Thinking and Intro to Rhetoric Introduction to Rhetoric Brisk Write What might somebody need to state to persuade you to alter your perspective? Compose for two minutes. Jargon Egocentric reasoning implies that we thoroughly consider our own viewpoints. We just have our viewpoint. Egocentric having or with respect to oneself or the person as the focal point of all things having practically no respect for advantages, convictions, or mentalities other than ones own; egotistical Scholarly Empathy implies having the option to thoroughly consider different people groups points of view. Seeing an issue through a larger number of viewpoints than your own. This is significant for basic deduction since we need to consider an issue from however many points of view as would be prudent to all the more likely observe and comprehend an issue. We just have our point of view and experience advising how we see issues. Basic reasoning necessitates that we get the same number of points of view so as to turn out to be increasingly educated. We have to put ourselves in others points of view so as to check whether our viewpoint assuming reasonable, just, or one-sided. Photograph by Todd Robertson, civility of the Southern Poverty Law Center Our point of view may be one-sided, bigot, preferential, mistaken, or oblivious of realities. Introduction to Rhetoric Language is a work of art. Here is the Wikipedia meaning of Rhetoric. Rhetoricâ is the craft of talk, wherein an author or speaker endeavors to advise, convince or persuade specific crowds in explicit circumstances. Aristotle’sâ definitionâ of talk â€Å"The workforce of watching, in some random case, theâ available methods for persuasionâ€Å" Ethos: Appeals to Ethics, Credibility or Character. Morals, moral, reliability or notoriety, style/tone. The believability of the speaker convinces. Tenderness: Appeals to Emotion. Passionate or innovative effect, stories, values. Utilizations enthusiastic reaction to convince a crowd of people. Logos: Appeals to rationale. Convince by reason and proof.

Use Leisure Time to Cope With Stress

Use Leisure Time to Cope With Stress Stress Management Management Techniques Relaxation Print Use Leisure Time to Cope With Stress By Elizabeth Scott, MS twitter Elizabeth Scott, MS, is a wellness coach specializing in stress management and quality of life, and the author of 8 Keys to Stress Management. Learn about our editorial policy Elizabeth Scott, MS Updated on July 24, 2019 OJO Images/Getty Images More in Stress Management Management Techniques Relaxation Physical Techniques Time Management Effects on Health Situational Stress Job Stress Household Stress Relationship Stress Being busy people, most of us have at least some ambivalence about doing nothing. Most people carry a heavy load of responsibilities for work and family and need to remain productive. Our time is valuable, and we dont want to waste it. (Even when on vacation, many people not only structure their schedules and over-plan activities but bring work along with them as well!) Unstructured time, leisure time may feel like wasted time to many. Interestingly, however, sometimes we need to spend some idle time relaxing so that we can remain productive. Because too much of the wrong kind of unmanaged stress can lead to decreased motivation and even burnout, its important to find effective coping strategies for this stress and taking a break to do what feels like nothing can be a key to managing this stress. Leisure time helps us to cope with stressful days. Leisure Activities for Stress Relief There are several activities we may be drawn to during times of stress. We may think were just being lazy but sometimes we know what we truly need more than we realize; we all need a healthy balance between hard work and rest. Everyone needs some downtime so they can have the energy to keep working their hardest when they need to. The following activities can be restorative and can relieve stress so you can be at your best most of the time. Try one of these next time you feel the need to restore balance in your life with a little leisure and relaxation: Watch Television Many people think of watching television as a waste of time. And, to be sure, it is possible to waste hours upon hours a week watching t.v. and never run out of quality shows to watch. Too much television can cut into the time we have for regular-life activities, to be sure, but t.v. can be an effective stress relief option as well. It has been demonstrated that we get a lift in the mood by watching re-runs of our favorite shows, and this emotional lift can translate into a decrease in stress levels as well. Play Games When I suggest game-playing, I do not mean the games people play in relationships, of course; those can be much more stress than theyre worth. But other types of games can be wonderfully relaxing. (Yes, Im even recommending video games!) Online games connect us with our friends, people we enjoy but may not have the time to interact with as much as wed like. Strategic games keep us mentally sharp and can bring out creativity. Casual games can provide a mental break. And then there are board games and group games, perfect for a family game night! Whether you choose a quick game of solitaire or a night of games with friends, dont forget to play. Curl up With a Good Book Whether you choose a thriller, a tea-cozy mystery, or the latest book that all your friends seem to be reading (if your friends are readers), engaging with a good book is something that adults need to do more of and can be a wonderful stress management strategy. Reading is wonderful in that it can be done anytime there are a few spare minutes to be stolen, or the activity can take up an afternoon. The physical and emotional time-out that a good book provides, combined with the mental escape, are all great for helping us remove ourselves from whatever stressful situations we may be facing in life. So go ahead and relax with a good book, guilt-free! Do Nothing While many people find it more challenging at first, literally doing nothingâ€"thinking nothing, feeling nothing, doing nothingâ€"is a wonderful stress management tool that can be utterly transformative. Im talking about the practice of meditation. Allowing your mind to completely clear and remain clear is counter-intuitive, but relaxing both physically and emotionally. It takes some practice at first,  but the benefits include long-term stress relief and a reduction in reactivity to stress as well, among other benefits. Whichever strategy you choose, the point is that relaxing and spending time in leisure is not just a luxury, it is a necessity for a balanced, less stressed life. Enjoy it!

The Theme of Justice in Naguib Mahfouz’s novel, Arabian Nights and Days - Literature Essay Samples

The Arabian Nights, a classic collection of medieval tales, has influenced countless writers in literature creations. There are an ocean of novels, fictions and poetry that either borrow elements or derive inspiration from the stories in The Arabian Nights. The novel The Arabian Nights and Days, written by the Nobel-winning Egyptian writer Naguib Mahfouz, is one successful example of the works under the influence of The Arabian Nights. This novel continues the frame story in The Arabian Nights and narrates what has happened after the one thousand and one nights of storytelling by Shahrazad to the bloodthirsty sultan Shahryar. In this novel, familiar characters such as Aladdin, Sinbad, and Nur al-Din come on stage again. However, instead of mimicking the plots and styles of The Arabian Nights as in other parodies, Naguib Mahfouz gives new lives to those old characters, motifs and events, and effectively manipulates them to reflect social realities. Disguised in the ancient fantasy, Th e Arabian Nights and Days exposes and contemplates on the theme of justice in the Egyptian and Middle Eastern society under the dark age of colonization and corruption. Such manipulation of old stories and discussion of justice under modern context can be aptly demonstrated by Naguib Mahfouz’s depiction of the character Gamasa al-Builti and his transformations. Therefore, in this paper, I will focus on the character Gamasa and his three transformations, examine the influence of The Arabian Nights on the new story, and analyze how Naguib Mahfouz convey his observations of social justice through different representations of a character. Gamasa is originally a chief of police subjected to a corrupt system. After being seduced by a genie called Sigam, Gamasa murders the governor of the quarter and therefore is beheaded but saved by the same genie. Then, he transforms into another man called Abdullah and works as a porter. He develops religious faith and becomes friends with the son of Sanaan, the good merchant also seduced by a genie to commit crimes. They express dissatisfaction towards government and plot a series of political assassinations in the name of a Holy War. After confessing his crimes, Gamasa the chief of police or Abdullah the porter reincarnates again into a state of nonhuman, which is called as the madman. The madman continues as a religious fanatic, killing the governor of the quarter after they are replaced one after the other. The character of the madman also reoccurs in most of the following stories as a resolution of troubles through killing. Finally, the madman is reappointed as the chief of poli ce and renamed as Abdullah the Sane. The episodes involving with this character, Gamasa Al-Bulti and The Porter, receive a certain degree of influence from The Arabian Nightsand borrow important elements from some of the original tales. For example, the main character Gamasa makes his first appearance at a scene of fishing. Just like the fisherman in The Story of the Fisherman and the Demon, Gamasa catches nothing but a heavy bottle and accidentally releases a genie sealed in it. The image of â€Å"genie in the bottle† and the motif of magical force in the novel are classic elements in the original stories of The Arabian Nights. However, Naguib Mahfouz develops a different plot involving with the genie. In the novel, the role of man and genie is completely reversed. In the original story of The Story of the Fisherman and the Demon, the fisherman is a manipulator of the evil genie. By using his logic and wit, the fisherman traps the genie who threatens to kill him into the bottle, and he eventually reconciles with the genie, gains wealth and lives happily ever after. The novel, on the contrary, presents the genie as a manipulator of men. It narrates how Gamasa the chief of police is seduced by the genie to trap himself into delinquency, crimes and a tragic state of nonhuman. Another example of elements in these episodes whose precedent can be found in The Arabian Nightsis the topic of crime. The motifs of theft, murder, and bloodshed appear in many Arabian Nights stories such as The Story of the Three Apples and The Story of the Hunchback. In shaping the complicated character of Gamasa as both the chief of police and the criminal, Naguib Mahfouz derives inspiration from The Story of the Three Apples. For instance, Gamasa as the chief of police faces the same predicament as J’ far, the vizier of caliph who is responsible for investigating of a murder. As the caliph threats to hang J’ far if he could not find murderer, the governor also threats to dismiss and behead Gamasa if he fails to check the crimes happening in the quarter. Although the events are similar, the trajectories and outcomes of J’ far and Gamasa head in opposite direction. Through a series of coincidence, J’ far finds out the one to blame and saves himself from hanging. However, facing the pressure from the governor and the temptation from the genie, Gamasa loses himself and ends up killing the governor. If J’ far in The Arabian Nights receives redemption, Gamasa in the novel falls into self-destruction. Also, upon the topic of crime, the novel changes the background of the story from a fair government under Harun al-Rashid into a corrupt system under the bloodthirsty sultan Shahryar, deleting the plot of life-saving storytelling but highlighting the absolute powers in the judgments of crimes. In addition to these two major elements, some intricate details correlated to The Arabian Nights are also incorporated into the characterization of Gamasa to add more interesting intertextuality. For example, the character of Abdullah the porter can easily remind readers of Sinbad the porter or the porter in The Story of the Porter and the Three Ladies. The name â€Å"Abdullah† is also derived from The Story of Abdullah the Fisherman and Abdullah the Merman. The appearance of Abdullah the porter as an Ethiopian resembles that of the African Magician in The Story of ‘Ala al-Din and the Magic Lamp. Also, the â€Å"three spectral figures†,[1]who claim to be strangers and ask for entrance to a party during the wedding of Fadil and Arkraman, clearly have the three dervishes in The Story of the Porter and the Three Ladies as their prototypes. In the novel The Arabian Nights and Days, Naguib Mahfouz manipulates those familiar motifs and events in the original stories of The Arabian Nights into a new setting of a corrupt government to highlight theme of justice. The quarter in which Gamasa originally serves as the chief of police is under the governing of Shahryar, who is portrayed as a bloodthirsty tyrant. In Naguib Mahfouz’s representation, Shahryar acts as a bad example for the practice of justice. For instance, when Gamasa is fishing and lamenting his old friend Sanaan, he attributes the tragedy of Sanaan to the unjust governance of sultan: â€Å"What would become of us if a just governor were to take over our affairs? Had not the sultan himself killed hundreds of virgins and many pious men?†.[2]Even the seduction by genie seems to be caused by the unjust ruler: â€Å"it is for the ruler to dispense justice from the beginning so that genies don’t intrude on our lives†.[3]Here, Mahfouz highlig hts that the single act of injustice by the ruler can lead to the perversion of justice in the entire social system. In such social setting of unjust governance and corrupt system, the character Gamasa has suffered from a series of struggles, soul-searching, and falls. In the four representations, Gamasa the chief of police, Abdullah the porter, the madman, and Abdullah the Sane, Naguib Mahfouz delineates the influence of a corrupt system and different perspectives involving with the theme of justice. At first, Gamasa is presented as the chief of police, a part of the corrupt system and a machine that serves it. In Mahfouz’s depiction, Gamasa lingers between good and evil, and struggles between his morality and desire for power and authority. For example, in the event of Sanaan’s execution and confiscation of property, Gamasa takes his share and refuses to return the property to help Sanaan’s family. Mahfouz employs metaphorical language to vividly portray the internal conflicts Gamasa faces under the temptation of power and subjection to authorities: Gamasa had taken his share despite his sadness at his friend fate, giving himself the excuse that to refuse would mean a challenge to the new governor: in his heart there was a place for emotions and another place for avidity and hardness.[4]Mahfouz further magnifies this internal struggle and shows the influence of a corrupt system on Gamasa’s moral judgment: â€Å"He was not always devoid of good sentiments and religious remembrances, but he found no objection to practicing corruption in a corrupt world†.[5]As the trajectory of Gamasa proceeds, â€Å"his tendency towards good became submerged and disappeared to faraway depths†.[6]Entangled in hypocrites and absorbed by power, Gamasa gradually becomes a machine in the evil system of injustice and corruption. He interprets his position not as an upholder of social justice but as a subjection to authorities, as Gamasa confesses: â€Å"My duty is to carry out orders†.[7]He has degraded into a machine in the corrupt system, depriving of moral judgement and responsibility. Under the pressure of the governor, he judges wrongly and kills the innocent. As Sigam the genie describes, Gamasa’s indulgence to his duty is merely â€Å"an excuse that tends to nullify the humanity of a human†.[8]Swallowed by power and corruption, Gamasa has gradually lost his conscience and humanity. In his representation of Gamasa as the chief of police who struggles between good and evil but eventually falls into the abyss of corruption, Naguib Mahfouz demonstrates that an unjust governance can influence an individual’s moral judgement and homogenize him to become a machine of the system. The story of Gamasa does not cease here. He is transformed into a different figure called Abdullah the porter, through which Mahfouz discusses the justification of protesting against unjust government through religious fanaticism and the Holy War. No longer wanting to serve as a machine in the world of corruption and injustice, Gamasa chooses to destroy himself by killing the governor of the quarter. However, his wish for death is not granted by the genie. He is resurrected and carries a new identity as Abdullah the porter. In his new body and identity, Abdullah intends to lead a new form of life filled by religion. He devotes himself to the worship of God and the practice of religion: â€Å"He resolved to walk along the path of godliness till the end†.[9]He also makes effort to amend his past mistakes by caring for the family of Sanaan and becoming a friend of Fadil, Sanaan’s son. However, his commitment of religious belief goes towards an extreme, which resembles the mindset of a religious fanatic or even a fundamentalist. Positioning himself as an enemy to the evildoers, Abdullah the porter plots the Holy War and political assassinations of the governor, the secretary and the chief of police. However, instead of portraying Abdullah as a superhero who punishes the evil and upholds justice, Naguib Mahfouz expresses his concern and doubt towards the idea of political assassinations and the Holy War in his narration. After some successful assassinations of the corruptive forces, Abdullah murders Ibrahim al-Attar the druggist in the name of the Holy War. However, it is dubious whether this murder is a corrective movement to corruption in the name of God or out of personal revenge. As it is expressed in Abdullah’s psychological struggles, â€Å"How much was genuine holy war and how much anger and a desire for revenge†[10]. Upon this intense struggle, Abdullah eventually confesses to judgement and turns into a madman. In showing the devi ation of Abdullah from a believer of God and claimed upholder of social justice to a possible criminal and evildoer, Mahfouz casts doubt on the justifiability of the atrocities committed by religious fanatics and fundamentalists in the name of God. He also implies that killing and murders would eventually deteriorate humanity and turn a believer into a real criminal. Not only the moral justification of this approach is criticized, but also its effectiveness. In the episode of The Porter, Abdullah assassinates the corrupt officers. However, in the following episodes, the positions of those who are killed are taken over and over again by equally corrupt individuals like a vicious cycle. The killing of one corrupt individual does not make any difference to the corrupt system. By demonstrating the impotence of Abdullah’s political assassinations, Mahfouz points out that the social problems cannot be attributed to a certain individual but to the system as a whole, and the justice can be restored and sustained not by killing but a proper reform of the system. Then, Gamasa or Abdullah the porter is transformed into the madman, who symbolizes a state of dehumanization caused by an unjust society. After confessing his crimes and claiming himself to be Gamasa whose head is still suspended at the gate, Abdullah is regarded as a madman and ostracized from the society. He loses his identity and humanity and turns into a wandering ghost-like character after a sequence of struggles with social justice. The dehumanization of this character reminds readers of The Metamorphosis by Franz Kafka in which man is transformed into a bug to reflect how society distorts humanity and brings about meaninglessness and nonbeing. In the same fashion, Naguib Mahfouz manipulates the motif of dehumanization to highlight how a corrupt society would influence an individual’s decisions and identities, and eventually deprives him of humanity. In addition to dehumanization, the madman also represents a possible alternative of justice to the corrupt government, which is done by simple killing. Throughout the novel, the madman comes to the stage as a solution to conflicts in many of the stories. For example, in episode of Nur al-Din and Dunyazad, it is the madman who kills the monkey-faced millionaire so that Nur al-Din can live happily ever after with Dunyazad. In the episode of Anees al-Galees, it is also the madman who strangles the lady in the house so that the scandals of the quarter would not be disclosed. Through presenting madman as a quick and easy solution to conflicts, Naguib Mahfouz portrays an alternative to the corrupt government, which is the judgement done by a single individual. In the story of Nur al-Din and Dunyazad, the suffering of the two lovers are released thanks to the killing done by the madman. It seems like a happy ending that the charming protagonists finally marry each other while the monkey-fac ed millionaire is gotten rid of. However, after contemplation, it is dubious whether the millionaire really deserves death. Also, in the story of Anees al-Galees, a similar easy solution is provided by the madman. However, is Anees al-Galees the one to blame instead of the sinners of scandal? Has justice really been done? Naguib Mahfouz gives readers some clues in the conversation between the madman and Abdullah the Sea. When questioned why to kill Anees al-Galees instead of the sinners, the madman replies as follow: â€Å"I was sorry that morning should come and the citizens should not find a sultan or a vizier or a governor or a private secretary or a chief of police†.[11]In this sense, the madman employs a convenient act of â€Å"justice† that only satisfies efficiency and practicality. It is a form of â€Å"justice† under disguise. Is the death of monkey-faced millionaire and Anees al-Galees justifiable? Is the absolute judgment made by an individual out of convenience really upholds social justice? It is a question asked by Naguib Mahfouz for the society to ruminate. Finally, the madman undergoes a final transformation of identity, which represents Mahfouz’s vision of social justice in the future. At the end of the episode of Ma’ rouf the Cobblerand the beginning of Sinbad, Shahryar, the sultan who is making progress in his rule, appoints Ma’ rouf as the governor of the quarter, Nur al-Din as the private secretary and the madman as the chief of police. It seems that the vicious cycle of corruption will finally come to an end. The madman retrieves his original identity as the chief of police, which suggests that things eventually return to original states after a series of struggles, conflicts and chaos. In presenting a character’s trajectories like this, Naguib Mahfouz implies that life still goes on after a series of social crisis. Naguib Mahfouz gives Gamasa, Abdullah the porter or the madman a new name, Abdullah the Sane. Upon the leaving of Shahryar, Abdullah the Sane comes into the quarter. This signifies that the old rules of injustice are replaced with sanity, reasoning and fairness. However, the novel ends in a vague and obscure way. Is the coming of Abdullah the Sane really restores justice? Is it possible to restore justice after a prolonged period of corruption? Instead of a period, Naguib Mahfouz leaves the readers with a question mark. Disguised in the fantastic characters and motifs from world classic The Arabian Nights,Naguib Mahfouz’s novel Arabian Nights and Days reflect the issue of justice in real society. In the four representations of one character, Mahfouz discusses the influence of a corrupt government and some contentious topics involving with justice. Henot only captures undesirable implications of an unjust government, such as the deprivation of morality and humanity, but also proposes some unsuccessful and dubious attempts to protest or replace the corrupt government, such as the Holy War and killing. At the end, he predicts hope but does not conclude with a definite answer, which implies an ongoing exploration of social justice and reform of the corrupt governance. In addition to his sensitivity to the social realities and issues in his age, Naguib Mahfouz also possesses incredible foresight in his writing to predict recent events like the Arabian Spring. As Mahfouz portrays in the novel, a re form of sanity and reasoning is required to replace the old corrupt institution; however, how much time, suffering, and struggles will precede the completion of reform is unknown to a society. Like the vague ending in the novel, the path of Arabian society is also likely to be obscure. Nevertheless, just as the Gamasa returns to his starting point as the chief of police after struggles and multiple transformations, the people will also carry on with their normal lives, hoping everything will be beheading to a better future. Footnote [1]Naguib Mahfouz,The Arabian Nights and Days (New York: First Anchor Books Edition,1995), 63 [2]ibid, 31-32 [3]ibid, 64 [4]ibid, 31 [5]ibid, 37 [6]ibid, 40 [7]ibid, 34 [8]ibid, 42 [9]ibid, 53 [10]ibid, 68 [11]ibid, 145 Works Cited Haddawy, Husain. 2010. The Arabian Nights. New York: W.W. Norton Co. Mahfouz, Naguib. 1995. The Arabian Nights and Days.New York: First Anchor Books Edition. Kafka, Franz, and Stanley Corngold. 1981. The Metamorphosis.Toronto: Bantam Books.